In the logical thought development in this chapter, hitherto we found the three factors that constitute the “impulse of all actions”: (1) the knowledge, (2) the actor and (3) the action. Afterwards, the very motive forces in all activity — which not only propel activity, but intelligently control and direct it — the Buddhi and the Dhriti, have also been shown severally, in their different types.

Every “actor” acts in his field, guided by his “knowledge,” ruled by his “understanding” (Buddhi), and maintained by his “fortitude” (Dhriti). The dissection and observation of “work” is now complete since we have understood the “anatomy and physiology” of work. The “Psychology” of work is now being discussed: why does man act? In fact, every living creature acts propelled by the same instinct, namely, the craving for happiness.

With the three constituents of action — namely, “knowledge,” “agency” and “action” — helped by the right type of “understanding” (Buddhi) and “fortitude” (Dhriti), every living creature from the womb to the tomb continues acting in the world. To what purpose? Everyone acts for the same goal of gaining happiness, meaning, a better sense of fulfilment.

And though the goal be thus one and the same (viz., happiness), since different types of constituents go into the make-up of our actions, and since we are so different in the texture of our UNDERSTANDING and FORTITUDE, the path adopted by each one of us is distinctly different from those adopted by all others. In and through the variety of actions in the universe, all people — the good, the passionate, and the dull — seek their own sense of satisfaction.

Since each of the five component parts that make up an “action” is of the three different types, it follows that “happiness” that is gained by the different types must also be different in its texture, perfection and completeness. Here follows a description of the three types of “happiness.”

THROUGH PRACTICE (Abhyaasat) — Through a familiarity of this complete scheme-of-things within, an individual can, to a large extent, come to diagnose himself and understand the why and the wherefore of all his miseries. He can thus learn to readjust and re-evaluate his life and thereby come to end his sorrows totally, or at least, alleviate them to some extent.

WHAT IS SATTWIC (PURE) “HAPPINESS”?

Idanim, now; srnu, hear; me, from Me i.e. be attentive to what I say; tu, as regards; the trividham, three kinds of; sukham, joy, O scion of the Bharata dynasty. Yatra, that in which; ramate, one delights, derives pleasure; abhyasat, owing to habit, due to frequent repetition; and in the experinece of which joy one nigacchati, certainly attains; duhkhantam, the cessation of sorrow-.